Recent decades have seen an increased interest among predominantly white, middle-class evangelicals in church planting and organizing ministries in urban centers, often in racially diverse neighborhoods undergoing the process of gentrification. This thesis will analyze the phenomenon of white urban ministry through the lens of critical whiteness studies and psychoanalytic theory, drawing on Shannon Sullivan's notion of whiteness as unconscious habit characterized by ontological expansiveness. I propose that sincere efforts on the part of white urban ministry practitioners to form and nurture diverse communities rooted in place are impeded by habitual modes of relationship to place formed in predominantly white contexts, which reproduce, however unintentionally, patterns of white supremacy and displacement of people of color. The thesis begins with a survey of print and online sources including accounts by white urban ministry practitioners and critiques of their models. I then address the theological and affective motives and rationales for these models, and examine their relationship to wider social patterns of gentrification. Next I will analyze these patterns in light of the work of critical theorists on whiteness, focusing on the nature of white relationship to place shaped by centuries of colonialism. Developmental psychology will then be employed to account for white habit formation, drawing upon Kohut's account of the development of grandiosity. I conclude by calling for a paradigmatic shift toward de-centering whiteness, drawing upon theological and psychological resources to transform white relationship to place into one of respect and deference to diverse ways of being.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / A presente dissertação, A Teologia da Libertação na Insurgência Armada Colombiana, analisa a participação do sacerdote e teólogo Camilo Torres Restrepo e de um grupo de teólogos e teólogas cristãs que deram continuidade a seu ideário no conflito colombiano dentro da insurgência armada, FARC-EP e o ELN. Indaga se a participação dessas pessoas na luta armada poderia considerar-se uma prática da Teologia da Libertação. Busca-se entender se construíram uma teoria teológica como interpretação de sua práxis na luta armada. Também, compreender como se relacionaram com a teoria social, marxistaleninista, das organizações insurgentes e caracterizar o contexto político colombiano onde acontecera esse fenômeno social. Da mesma forma, essa busca poderia arrolar elementos sobre a práxis desse grupo de teólogos e teólogas que mostrem se sua proposta, politicamente, tem vigência. No primeiro capítulo, faz-se uma análise da trajetória histórica do Estado colombiano e das Igrejas como atores políticos. No segundo capítulo, busca-se analisar as obras de Camilo Torres e sua práxis revolucionária. No terceiro capítulo, trabalha-se sobre o grupo de teólogos e teólogas que seguiram os passos de Camilo Torres e que procuraram dar continuidade a seu ideário. A pesquisa demonstra que Camilo Torres criou uma proposta teológica que está dentro da teologia da libertação, denomina-se Amor Eficaz e permite aliar-se com setores comunistas e até vincular-se à insurgência armada ao tomar como teoria social e método o marxismo-leninismo. Após sua morte, gerou-se um movimento amplo de setores cristãos católicos e protestantes, o Camilismo, que continuou com a práxis do Amor Eficaz, vinculando-se às organizações insurgentes do ELN ou das FARC. Constata-se que existe uma teologia da libertação vigente dentro da insurgência armada colombiana. Essa proposta, por ser teológica e política, poderia ajudar para a superação do conflito armado colombiano. / This thesis, Liberation Theology in the Colombian Armed Insurgency, analyzes the participation of the priest and theologian, Camilo Torre Restrepo and of a group of Christian theologians which gave continuity to his set of ideas in the Colombian conflict within the armed insurgency, the FARC-EP and the ELN. It is questioned if the participation of these people in the armed struggle could be considered a praxis of Liberation Theology. It seeks to understand if they built a theological theory as an interpretation of their praxis in the armed struggle. It also seeks to comprehend how they related to the Marxist-Leninist social theory of the insurgent organizations and to characterize the Colombian political context in which this social phenomenon took place. In the same way, this search could list elements about the practice of this group of theologians which would show if their proposal is, politically, still valid. In the first chapter, an analysis is made of the historical trajectory of the Colombian State and of the Churches as political actors. In the second chapter, one seeks to analyze the works of Camilo Torres and his revolutionary praxis. In the third chapter we work with the group of theologians who followed Camilo Torres steps and who gave continuity to his set of ideas. The research shows that Camilo Torres created a theological proposal which is inside liberation theology, and is called Effective Love and permits one to ally oneself with Communist sectors and even to connect oneself to the armed insurgency through taking on Marxist-Leninism as a social theory and method. After his death a broad movement was generated of Catholic and Protestant Christians, called Camilismo, and they continued with the praxis of Effective Love, connecting themselves to the insurgent organizations of the ELN or of FARC. One is able to affirm that a valid liberation theology exists within the Colombian armed insurgency. This proposal, since it is theological and political, could help in overcoming the Colombian armed conflict.

This thesis proposes that Christian mission in South Africa should be understood in terms of liberation. To achieve this aim, the author listens attentively to Black Theology, and then responds from a position of solidarity to the double challenge which it poses: a negation of traditional mission and an affirmation of liberating mission. Since black theologians grapple with the concrete implications of their blackness, a white theologian needs to make a consciously white =esponse in order to do justice to it. Since Black Theology emerged out of the Black Consciousness movement and developed in dialogue with it, the study begins with an examination of the theory and praxis of the Black Consciousness movement. Then follows an overview of the two phases of Black Theology in South Africa, in which the emphasis is placed on the organisations and events which embodied this approach, rather than on individual theologians. In the systematic analysis of Black Theology, attention is first given to the element of negation. In this section the five inte=related dimensions of South African Christianity which cause black suffering are examined. Then an analysis is made of the element of affirmation: the liberating action proposed by black theologians for the eradication of suffering and the attainment of new human beings in a new South Africa. Since Black Theology has an holistic understanding of mission, attention is given to personal, ecclesial and societal dimensions. The final section is a white response to this double challenge. First, it develops the notion of liberating mission and conversian in the white community. Secondly it establishes a number of fundamental criteria for liberating mission. This final part draws conclusions from the analysis done in the earlier parts, and asks critical questions about some aspects of Black Theology. In this way the basis is laid for white involvement in liberating mission and for ongoing interaction with Black Theology. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Made available in DSpace on 2016-08-03T12:19:41Z (GMT). No. of bitstreams: 1 CLAUDIA PAIXAO.pdf: 1073517 bytes, checksum: b1d428b97b058270dd2a19876cf4e15b (MD5) Previous issue date: 2013-09-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The christianity of liberation can be considered a terminology to designate how actions of deliverance begins in matrix of christian religion catholic. In it, is implicit the concept of God is between people to provide experiences of deliverance of subject itself and in society. Procedural liberation that initiate liberating actions. Here, is more interesting action than faith. Think about christianity translate itself to think in salvific actions in oppressive situations. The faith that saves soul, but traps body, dont saved. The experiences spiritual devotionals, displaced of attitude of justice and love for the benefit of poor, passed through a difficult riddle of sense and social value in a concomitant historical period to emergence of theology of deliverance in Latina America. The church, in turn, condemned their best thinkers accusing them of unholy, because they cared too much about the social issue of subject-faithful. However, Christ himself prioritized save the social conditions of his followers. Christ thus gave emphasis to the subjects body. Your personal contact with his followers embody the truth of his words liberating. In that sense, one can say that Paulo Freire promoted a Christian education. A kind of liberation of poor mediated resource of word / O cristianismo de libertação pode ser considerado uma terminologia para designar como as ações de libertação surgem na religião de matriz cristã-católica. Nele, está implícito o conceito de que Deus encontra-se no meio do povo para proporcionar experiências de libertação do sujeito consigo e do sujeito na sociedade. Libertação processual que desencadeie ações libertadoras. Aqui, interessa mais a ação do que a fé. Pensar o cristianismo traduz-se por pensar em ações salvíficas em situações opressoras. A fé que salva a alma, mas aprisiona o corpo não salvou. As experiências espirituais devocionais, deslocadas das atitudes de justiça e de amor em favor dos pobres, passaram por um difícil crivo de senso e valor social, em período histórico concomitante ao surgimento da Teologia da Libertação na América Latina. A igreja, por sua vez, condenou seus melhores pensadores acusando-os de profanos, pois estes preocupavam-se demais com a questão social dos sujeitos-fiéis. Entretanto, o próprio Cristo priorizou salvar as condições sociais dos seus seguidores. Cristo, assim, deu destaque ao corpo do sujeito. Seu contato pessoal com os seus seguidores materializam a verdade de suas palavras libertadores. Nesse sentido, pode-se dizer que Paulo Freire promoveu uma educação cristã. Uma espécie de libertação dos pobres mediada pelo recurso da palavra.

A Teologia da Libertação resultou de um movimento da Igreja Católica Latino-Americana que, para além da ação transformadora que buscou proporcionar quando começou a ser praticada na perspectiva libertadora, foi síntese histórica do que a precedeu. Não seria possível falar desta teologia sem, minimamente, citar eventos que facilitaram a compreensão do que seria o homem praticando a evangelização, pois não só a escassez sacerdotal fez ascender o leigo dentro da instituição, como, inclusive, a secularização do Estado e o contínuo desenvolvimento das ciências humanas e de conceitos filosóficos que, ao serem criticados pela Igreja Católica Romana, definiram as interpretações hierárquicas e sacerdotais sobre o que seria, portanto, a Igreja do século XX. Estas características são melhores compreendidas quando o precedente sociopolítico de um dos seus principais idealizadores, Gustavo Gutierrez, é aproximado na perspectiva com que ele próprio descreve o que viria a ser a atuação religiosa na emancipação humana, ratificando sua proposta de superação prática da condição de oprimido e opressor, ou, como ele denomina, da práxis libertadora. / The Liberation Theology resulted from a movement of the Latin-American Catholic Church that, beyond the transforming action it sought to provide when started being practiced into the liberating perspective, was the historic synthesis of what had preceded itself. Wouldnt be possible talking about this theology without, at least, mention some events that facilitated the comprehension of what would be the man practicing the evangelization, because not only did the shortage of priests ascend the layperson within the institution, as even the secularization of the State and the continuous development of the humanities and philosophical concepts that, when criticized by the Roman Catholic Church, defined the hierarchical and priestly interpretation about what would be the twentieth centurys church. These characteristics are better understood when the social-politics precedents of one of its most important founders, Gustavo Gutierrez, is approached from the perspective with which he, himself, describes what would be the religious action for the mankind emancipation, ratifying its proposal to, while practicing, overcome the condition of oppressor and oppressed, or, as he said, the liberating praxis.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / A dissertação aborda a produção teológico-metodológica de Clodovis Boff. Por meio de uma análise histórico-descritiva, sistematiza a produção teológica do autor em três fases. A sistematização é feita a partir da imagem de duas ondulações sustentadas e viabilizadas por um ponto de partida, correspondendo, também, aos três capítulos da dissertação. O problema central da pesquisa advém da problemática metodológica da Teologia da Libertação (TdL) apontada pelo próprio C. Boff em seus textos recentes, enquanto necessidade de revisão, reformulação e redefinição epistemológica da mesma. No primeiro capítulo, é apresentado o ponto de partida da reflexão teológico-metodológica de C. Boff. A discussão parte da situação da metodologia da TdL nos anos setenta, tal como avaliada e problematizada pelo autor. Desta problemática, denominada de regime da regência e da urgência, advém o problema e o objeto investigativo da tese doutoral de C. Boff, a saber, dificuldades na articulação metodológica da teologia latino-americana. A argumentação desenvolvida no primeiro capítulo coloca, portanto, as bases para as discussões ulteriores, enquanto ponto de partida de toda reflexão. No segundo capítulo, denominado de ondulação radical-otimista, antes de apresentar as novas articulações da TdL, são recolhidos elementos históricos a título de condições geradoras da nova problematização. Depois, são feitas clarificações conceituais de termos e elementos teológicos, além da articulação metodológica desta segunda fase. Toda a reflexão culmina com o confronto de teses e conclusões metodológicas de ambas as fases, enquanto retenção de divergências e convergências das mesmas. O terceiro capítulo e terceira fase da produção de C. Boff, denominada de ondulação crítico-restauracionista, além de descrever seu pensamento teológico-metodológico, esboça algumas críticas a C. Boff, enquanto retomada das principais questões do debate preconizado pelo autor em seus textos mais recentes. A tentativa é de tornar visível novas condições metodológicas para a TdL. Com isso, a presente pesquisa vai ao encontro da própria preocupação de C. Boff, não obstante com novos pressupostos. / This dissertation is about the theological-methodological production of Clodovis Boff. Through a historic-descriptive analysis, it synthesizes the theological production of the author in three phases. The systematization is done from the image of two undulations, supported and enabled by a starting point, corresponding also to the three chapters of the dissertation. The main research problem came from the methodological problem of the Liberation Theology (TdL) as said by the own C. Boff in his newest texts, needing revision, reformulation and epistemological redefinition. In the first chapter is showed the start point of C. Boff theological-methodological reflection. The discussion starts from the TdL‟s methodology in the seventies, as done and characterized by the author. From his point of view, named regency and urgency scheme, comes the problem and the objective investigation to C. Boff doctorate theses, to kwon, difficulties on the methodological articulation of the Latin American‟s theology. So, the developed argumentation in the first chapter is the basis to further discussion, and start point to all the reflection. On the second chapter, named optimal- radical undulation, before present the new articulation of the TdL, are collected historic elements to generate conditions to new problems. After that, are done conceptualization clarifications of theological items and elements, besides the methodological articulation of this second phase. All the reflection ends with the confront of the theses and methodological conclusions of both phases, while comparing the differences and equalities of them. The third chapter and phase of C. Boff‟s production, named critical-renewed undulation, besides to describe his theological-methodological thoughts, make some reviews to C. Boff, while resumption the main questions of the debate advocated by the author in his newest texts. The try is to make visible new methodological conditions to the TdL. Thus, the present research finds the C. Boff concern, although with new assumptions.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Mudanças significativas em âmbito global, nos anos 90, repercutiram sobre a Teologia da Libertação (TdL). No capítulo um são apresentadas as análises de três teólogos brasileiros bastante representativos (C. Boff, L. Boff e H. Assmann). A partir de suas respectivas sínteses teológicas e pessoais, eles indicam qual é o perfil teológico mais adequado para o novo momento histórico. Neste capítulo é analisada, ainda, a hipótese de uma mudança de paradigma na TdL, como resposta à crise experimentada. Constata-se que esta fase se caracteriza pela pluralidade de paradigmas em coexistência. No capítulo dois constatamos que, em meio aos novos cenários dos anos 90, a teologia latino-americana opera importantes desdobramentos e deslocamentos de ordem metodológica e epistemológica. Estes são devidamente registrados e analisados neste capítulo. No terceiro e conclusivo capítulo, explicitamos a tese de que as mudanças previamente identificadas não podem ser, na sua totalidade, subsumidas dentro do paradigma original da TdL. Observa-se que esta nova fase se caracteriza por um novo pluralismo teológico, que exige a vigência de um (macro)paradigma ecumênico crítico. De um lado, diante do pluralismo, rejeitamos a perspectiva da fragmentação teológica. De outro lado, em face à exigência da unidade, negamos qualquer solução que busca diluir ou harmonizar as diferenças. Por isso, indicamos que o paradigma mais adequado para a reflexão teológica atual é o ecumênico crítico. Ele promove a coexistência plural e a mútua fecundação entre os distintos enfoques. / Significant changes at global level in the 90s have had their effect upon Liberation Theology in Latin America. Chapter one of this thesis presents the analyses of three representative Brazilian theologians (C. Boff, L. Boff, H. Assmann). From their own personal and theological perspectives, they indicate what are the most appropriated theological outlines for Latin American theology at this historical moment. In this chapter I also deal with the hypothesis of a paradigm shift in Liberation Theology as an answer to the crisis experienced. It is observed that this period is characterized by a plurality of paradigms in coexistence. In chapter two I try to show that, in the midst of the new scenarios of the 90s, Latin-American theology reveals important developments and dislocations both of methodological and epistemological nature. These are described and analyzed in this chapter. In the third and conclusive chapter, I sustain the thesis that the changes previously identified cannot be, in their totality, subsumed within the original paradigm of Liberation Theology. It is observed that this new phase is characterized by a new theological pluralism which requires an ecumenical critical (macro)paradigm. On the one hand, in what concerns pluralism, we reject the perspective of theological fragmentation. On the other hand, in what concerns the demands for unity, any solution is denied which seeks to skip or to harmonize the differences. The contention is that an ecumenical critical paradigm is the most appropriate for ongoing theological reflection. This paradigm promotes the plural coexistence and a mutual fertilization between the distinctive perspectives.

Nesse inicio de milênio está se formando consenso entre estudiosos de diversas partes do mundo de que a teologia clássica já não mais responde a contento às questões desse novo tempo Axial e cresce o anelo pela construção de uma nova teologia que seja inter-faith, multi-faith ou simplesmente trans-religiosa. Tal teologia exige a construção de um novo paradigma na forma do pensar teológico. Refletindo os esforços de iniciativas similares pelo mundo, a Associação Ecumênica de Teólogos do Terceiro Mundo, ASETT, através da coleção pelos muitos caminhos de Deus, propôs uma teologia nova, transreligiosa, leiga, aberta, não institucional, planetária, multirreligiosa, pluralista e em conexão com os princípios da teologia da libertação. A presente pesquisa se aventura a estudar as possibilidades e limites dessa proposta da ASETT. / At the beginning of the new millennium a consensus is being formed among scholars from different parts of the world that classical theology no longer responds with satisfaction to the questions of this new Axial time. There is also an increasing desire to build a new theology that is inter-faith, multi-faith or simply trans-religious. This new theology requires the construction of a new paradigm in the theological thinking. Reflecting the efforts of similar initiatives around the world, the Ecumenical Association of Third World Theologians, EATWOT, through the collection "along the many paths of God, proposed a new theology, that is trans-religious, secular, open, non-institutional, global, planetary, multi-religious, pluralist and in connection with the principles of liberation theology. This research ventures to study the possibilities and limits of this proposal of EATWOT.

abstract: My project maps assets of welcome in the built environment in youth performing arts spaces. What signifiers reveal how a physical space conceptualizes the child, reflects professed theological claims, and cues youth to practice ownership and experience belonging? I explore the cultural capital that emerges from the sites and I assert theological implications of the findings. Through mixed qualitative, quantitative, and arts-based methods, I employ asset-based and cultural mapping tools to collect data. I parse theories of space, race, and capital. Half of the ten sites are faith-based; others make room for practices that participants bring to the table. Therefore, I discuss theologies and theories about racialized, religious, public, and arts spaces. My research shows that one ethnographic task for the arts groups is unearthing and embedding neighborhood legacy. I source fifty-six written youth questionnaires, forty youth in focus groups, staff questionnaires, parent interviews, and observations across fourteen months at ten sites. Interpreting the data required that I reconceive multiple terms, including “youth dedicated,” “partnership,” and art itself. The research codes spatial, relational, economic, temporal, and comfort-level assets. Observed assets include strategies for physical safety, gender inclusivity, literary agility, entrepreneurship, advocacy, and healing. Analyzing data showed the sites as conceptualizing the child in three change-making areas: the Child as Hungry, the Child as Village, and the Child as Visible. The Child as Hungry emerged because participants self-report myriad “feeding” physically, spiritually, and artistically at each site. Youth participants at each site maintain a Village presence, and each site offers a manner of gathering space that signifies Village responsibility. Each site carves space to witness the child, contrastingly with other spheres—so much so that being a Visible Child becomes a craft itself, added alongside the fine art. Child theology is the primary theoretical lens that I use to contribute to and intersect with performance studies theory, critical race theory, child drama, and childhood studies. / Dissertation/Thesis / Doctoral Dissertation Theatre 2018

A Teologia da Libertação resultou de um movimento da Igreja Católica Latino-Americana que, para além da ação transformadora que buscou proporcionar quando começou a ser praticada na perspectiva libertadora, foi síntese histórica do que a precedeu. Não seria possível falar desta teologia sem, minimamente, citar eventos que facilitaram a compreensão do que seria o homem praticando a evangelização, pois não só a escassez sacerdotal fez ascender o leigo dentro da instituição, como, inclusive, a secularização do Estado e o contínuo desenvolvimento das ciências humanas e de conceitos filosóficos que, ao serem criticados pela Igreja Católica Romana, definiram as interpretações hierárquicas e sacerdotais sobre o que seria, portanto, a Igreja do século XX. Estas características são melhores compreendidas quando o precedente sociopolítico de um dos seus principais idealizadores, Gustavo Gutierrez, é aproximado na perspectiva com que ele próprio descreve o que viria a ser a atuação religiosa na emancipação humana, ratificando sua proposta de superação prática da condição de oprimido e opressor, ou, como ele denomina, da práxis libertadora. / The Liberation Theology resulted from a movement of the Latin-American Catholic Church that, beyond the transforming action it sought to provide when started being practiced into the liberating perspective, was the historic synthesis of what had preceded itself. Wouldnt be possible talking about this theology without, at least, mention some events that facilitated the comprehension of what would be the man practicing the evangelization, because not only did the shortage of priests ascend the layperson within the institution, as even the secularization of the State and the continuous development of the humanities and philosophical concepts that, when criticized by the Roman Catholic Church, defined the hierarchical and priestly interpretation about what would be the twentieth centurys church. These characteristics are better understood when the social-politics precedents of one of its most important founders, Gustavo Gutierrez, is approached from the perspective with which he, himself, describes what would be the religious action for the mankind emancipation, ratifying its proposal to, while practicing, overcome the condition of oppressor and oppressed, or, as he said, the liberating praxis.